long-suffering of God, in thus turning his holy religion into a firebrand of hell, for contention, strife, and violence among them, which was given them out of his infinite mercy, to the quite contrary end, for the salvation of their souls, by living holily, righteously, and justly, in this present world: he raised up the Saracens to be the instruments of his wrath to punish them for it! Life of Mahomet.

HUMPHREY PRIDEAUX was born, 1648, at Padstow, Cornwall. Educated under Busby, at Westminster, he, in 1688, was elected to Christ Church, Oxford. His first publication was a Commentary on the Arundelian Marbles, which caused his appointment to the Rectory of St. Clement, near Oxford. In 1697 he published a popular piece, "The Life of Mahomet," to which is annexed his letter to the Deists, evincing the truth of Christianity, by contrasting it with Mahometanism. He was made Dean of Norwich, 1702. He now published "The Original Right of Tythes, and Directions for Churchwardens," with several other small tracts for the service of the Established Church. In 1715 he published the first part, and in 1718 the second part of his great work-" The Connection of the Old and New Testament." This is a most learned and valuable publication, esteemed by all parties, and highly illustrative of the sacred writings. Unskilfully cut for the stone, he quitted the pulpit, and, in his closet, devoted himself by his pen to the instruction of mankind. In 1724 he died, after a

short indisposition. He was tall, well built, and of a strong constitution. He was a man of deep historical learning, and his works are marked by candour, and an amiable Simplicity.

20.

DANIEL WHITBY, D.D.

PREBENDARY OF SARUM.-DIED 1726.

THE true reasons of Christ's rebuking his disciples for their desiring leave to act severely with the schismatical and heretical Samaritans, were, first, because this spirit of severity, wherever found, is entirely opposite to the calm temper of CHRISTIANITY. This appears by our Saviour's reply to his disciples-ye know not what spirit ye are of; that is, you do not consider under what kind of dispensation ye are placed by me. The temper, disposition, and affection, which I come to teach men, and would fix within them, is not a furious, persecuting, and destructive spirit, but such as is mild, gentle, and tender of the lives and interests of men, even of our greatest enemies. Under the Old Testament, if a prophet was rejected and scoffed at, he had power to punish it severely. But they, who reject and crucify Christ, are prayed for by him, and are, by his command, to be preached to, and, if possible, to be brought to repentance; and all Christians are to conform themselves to this example towards the contemners of their persons, or

rejecters of their doctrines; not according to the legal, but the evangelical dispensation-the meekness and gentleness of Christ. The gospel dispensation requires universal love, meekness, peace, and good-will to all men, even to our enemies; and no difference of religion, no pretence of zeal for God, can justify this fierce, cruel and inhuman zeal. Another reason of our Saviour's, against those wicked doctrines and practices, is, that he came not into the world to destroy men's temporal lives, but to save them! He came to discountenance all rage, violence, and cruelty in men, one towards another; to restrain and subdue that furious unpeaceable spirit which so disquiets the world, and occasions so many mischiefs and disorders in it; that the lamb and wolf may lie down together, without hunting or destroying one another; and engaging all men to lay aside all bitterness and wrath, anger and clamour, malice and evil speaking. He came to introduce that excellent religion, which consults not only the eternal salvation of men's souls, but also their temporal peace and security; their comfort and happiness in this world, condemning all bitter zeal as earthly, sensual, and devilish—Not despatching them out of the way, but with long-suffering, expecting if God peradventure will give them repentance to the acknowledgment of the truth; which teacheth us to bear with the weak in faith, and be long-suffering to all and to restore them in the spirit of meekness. Sermon on Persecution.

men,

DANIEL WHITBY was born, 1638, at Rushden, Northamptonshire. His father was a clergyman of considerable attainments. Giving his son a liberal education, he, 1653, was sent to Oxford, and became a Commoner in Trinity College. Patronised by Seth Ward, Bishop of Salisbury, he was made his Chaplain, and Chanter of the Cathedral. In 1673 he was chosen Rector of St. Edmunds, Salisbury; and, 1696, Prebendary of Taunton Regis. He was a great student, and ardent in his study of theology. He employed his talents, at this period, in the exposure of the pretensions of Papacy. Indeed few clergymen were more intent on discharging the duties of their profession. Of a truly Christian spirit, and a lover of peace, he published, 1683, The Protestant Reconciler, humbly pleading for condescension to dissenting brethren in things indifferent and unnecessary, for the sake of peace, and showing how very unreasonable it is to make such things the necessary condition of communion. This excellent work was burnt by the Bishop of Oxford, and the author was obliged to make retractation! His volume on the Five Points in defence of Arminianism, is a master piece, and he soon after published his invaluable Commentary on the New Testament. His Last Thoughts, printed after his death, demonstrate his integrity and piety. He died 1726, in the 88th year of his age. His character ranks high as a theologian, and his writings have enlightened the Christian world,

21.

SAMUEL CLARK, D. D.

RECTOR OF ST. JAMES, WESTMINSTER.-DIED 1729, ZEAL cannot be a Christian virtue, unless employed in searching after truth, and the practice of right, which is its true and proper object; nor is this sufficient; for though zeal cannot possibly be excessive in its degree, if fixed on a good object, yet, if care be not taken, it may easily degenerate into a false and unchristian zeal; wrath and fierce, ness, contentiousness and animosity, violence and hatred, are vicious and ungodly practices, whether the object of a man's zeal be good or bad. St. Paul was not only faulty for persecuting the Christians, when himself a Jew, but he would have continued equally so, had he persecuted the Jews when he became a Christian. When the disciples would have called for fire from heaven upon the Samaritans, our Saviour rebuked them, saying, Ye know not what spirit ye are of! And St. Paul directs, that the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient in meekness, instructing those that oppose themselves. And he advises all Christians to let their MODERATION be known unto all men. Such moderation was not to consist in a lukewarmness or indifferency for religion, or for the great and weightier matters of the law; but St. Paul, by moderation, means that meekness, calm